more. Men have died as almost briefless barristers, toiling into old age in heartless wrangling, who had their chance of high places on the bench, but ambitiously resolved to wait for something higher, and so missed the tide. Men in the church have taken the wrong path at some critical time, and doomed themselves to all the pangs of disappointed ambition. But I think a sincere man in the church has a great advantage over almost all ordinary disappointed men. He has less temptation, reading affairs by the light of after-time, to look back with bitterness on any mistake he may have made. For, if he be the man I mean, he took the decisive step not without seeking the best of guidance; and the whole training of his mind has fitted him for seeing a higher Hand in the allotment of human conditions. And if a man acted for the best, according to the light he had, and if he truly believes that God puts all in their places in life, he may look back without bitterness upon what may appear the most grievous mistakes. I must be suffered to add, that, if he is able heartily to hold certain great truths and to rest on certain sure promises, hardly any conceivable earthly lot should stamp him a soured or disappointed man. If it be a sober truth, that "all things shall work together for good" to a certain order of mankind, and if the deepest sorrows in this world may serve to prepare us for a better,why, then, I think that one might hold by a certain ancient philosopher (and something more) who said, "I have learned, in whatsoever state I am, therewith to be content."

You see, reader, that, in thinking of People of whom More might have been Made, we are limiting the scope of the subject. I am not thinking how more might have been made of us originally. No doubt, the potter had power over the clay. Give a larger brain, of finer quality, and the commonplace man might have been a Milton. A little change in the chemical composition of the gray matter of that little organ which is unquestion

ably connected with the mind's working as no other organ of the body is, and, oh, what a different order of thought would have rolled off from your pen, when you sat down and tried to write your best! If we are to believe Robert Burns, some people have been made more of than was originally intended. A certain poem records how that which, in his homely phrase, he calls "stuff to mak' a swine," was ultimately converted into a very poor specimen of a human being. The poet had no irreverent intention, I dare say; but I am not about to go into the field of speculation which is opened up by his words. I know, indeed, that, in the hands of the Creator, each of us might have been made a different man. The pounds of material which were fashioned into Shakspeare might have made a bumpkin with little thought beyond pigs and turnips, or, by some slight difference beyond man's skill to trace, might have made an idiot. A little infusion of energy into the mental constitution might have made the mild, pensive day-dreamer who is wandering listlessly by the river-side, sometimes chancing upon noble thoughts, which he does not carry out into action, and does not even write down on paper, into an active worker, with Arnold's keen look, who would have carved out a great career for himself, and exercised a real influence over the views and conduct of numbers of other men. A very little alteration in feature might have made a plain face into a beautiful one; and some slight change in the position or the contractibility of certain of the muscles might have made the most awkward of manners and gaits into the most dignified and graceful. All that we all understand. my present subject is the making which is in circumstances after our natural disposition is fixed, the training, coming from a hundred quarters, which forms the material supplied by Nature into the character which each of us actually bears. And setting apart the case of great genius, whose bent towards the thing in which it will excel is so strong that it will find its own field by inevitable selection, and

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whose strength is such that no unfavorable circumstances can hold it down, almost any ordinary human being may be formed into almost any development. I know a huge massive beam of rough iron, which supports a great weight. Whenever I pass it, I cannot help giving it a pat with my hand, and saying to it, "You might have been hair-springs for watch es." I know an odd-looking little man attached to a certain railway-station, whose business it is, when a train comes in, to go round it with a large box of a yellow concoction and supply grease to the wheels. I have often looked out of the carriage-window at that odd little man and thought to myself, "Now you might have been a chief-justice." And, indeed, I can say from personal observation that the stuff ultimately converted into cabinet-ministers does not at an early stage at all appreciably differ from that which never becomes more than country-parsons. There is a great gulf between the human being who gratefully receives a shilling, and touches his cap as he receives it, and the human being whose income is paid in yearly or half-yearly sums, and to whom a pecuniary tip would appear as an insult; yet, of course, that great gulf is the result of training alone. John Smith the laborer, with twelve shillings a week, and the bishop with eight thousand a year, had, by original constitution, precisely the same kind of feeling towards that much-sought, yet much-abused reality which provides the means of life.

Who shall reckon up by what millions of slight touches from the hand of circumstance, extending over many years, the one man is gradually formed into the giving of the shilling, and the other man into the receiving of it with that touch of his hat? Who shall read back the forming influences at work since the days in the cradle, that gradually formed one man into sitting down to dinner, and another man into waiting behind his chair? I think it would be occasionally a comfort, if one could believe, as American planters profess to believe about their slaves, that there is an origi

nal and essential difference between men; for, truly, the difference in their positions is often so tremendous that it is painful to think that it is the self-same clay and the self-same common mind that are promoted to dignity and degraded to servitude. And if you sometimes feel that, -you, in whose favor the arrangement tends, - what do you suppose your servants sometimes think upon the subject? It was no wonder that the millions of Russia were ready to grovel before their Czar, while they believed that he was "an emanation from the Deity." But in countries where it is quite understood that every man is just as much an emanation from the Deity as any other, you will not long have that sort of thing. You remember Goldsmith's noble lines, which Dr. Johnson never could read without tears, concerning the English character. Is it not true that it is just because the humble, but intelligent Englishman understands distinctly that we are all of us people of whom more might have been made, that he has "learnt to venerate himself as man"? And thinking of influences which form the character, there is a sad reflection which has often occurred to me. It is, that circumstances of ten develop a character which it is hard to comtemplate without anger and disgust. And yet, in many such cases, it is rather pity that is due. The more disgusting the character formed in some men, the more you should pity them. Yet it is hard to do that. You easily pity the man whom circumstances have made poor and miserable; how much more you should pity the man whom circumstances have made bad! You pity the man from whom some terrible accident has taken a limb or a hand; but how much more should you pity the man from whom the influences of years have taken a conscience and a heart! And something is to be said for even the most unamiable and worst of the race. No doubt, it is mainly their own fault that they are so bad; but still it is hard work to be always rowing against wind and tide, and some people could be good only by doing

that ceaselessly. I am not thinking now of pirates and pickpockets. But take the case of a sour, backbiting, malicious, wrong-headed, lying old woman, who gives her life to saying disagreeable things and making mischief between friends. There are not many mortals with whom one is less disposed to have patience. But yet, if you knew all, you would not be so severe in what you think and say of her. You do not know the physical irritability of nerve and weakness of constitution which that poor creature may have inherited; you do not know the singular twist of mind which she may have got from Nature and from bad and unkind treatment in youth; you do not know the bitterness of heart she has felt at the polite snubbings and ladylike tortures which in excellent society are often the share of the poor and the dependent. If you knew all these things, you would bear more patiently with my friend Miss Limejuice, though I confess that sometimes you would find it uncommonly hard to do so.

As I wrote that last paragraph, I began dimly to fancy that somewhere I had seen the idea which is its subject treated by an abler hand by far than mine. The idea, you may be sure, was not suggested to me by books, but by what I have seen of men and women. But it is a pleasant thing to find that a thought which at the time is strongly impressing one's self has impressed other men. And a modest person, who knows very nearly what his humble mark is, will be quite pleased to find that another man has not only anticipated his thoughts, but has expressed them much better than he could have done. Yes, let me turn to that incomparable essay of John Foster, "On a Man's writing Memoirs of Himself." Here it is.

pressive circumstances. If they should read these memoirs to you in succession, while your benevolence, and the moral principles according to which you felt and estimated, were kept at the highest pitch, you would often, during the disclosure, regret to observe how many things may be the causes of irretrievable mischief. Why is the path of life,' you would say, 'so haunted as if with evil spirits of every diversity of noxious agency, some of which may patiently accompany, or others of which may suddenly cross, the unfortunate wanderer?' And you would regret to observe into how many forms of intellectual and moral perversion the human mind readily yields itself to be modified.

"I compassionate you,' would, in a very benevolent hour, be your language to the wealthy, unfeeling tyrant of a family and a neighborhood, who seeks, in the overawed timidity and unretaliated injuries of the unfortunate beings within his power, the gratification that should have been sought in their affections. Unless you had brought into the world some extraordinary refractoriness to the influence of evil, the process that you have undergone could not easily fail of being efficacious. If your parents idolized their own importance in their son so much that they never opposed your inclinations themselves nor permitted it to be done by any subject to their authority,—if the humble companion, sometimes summoned to the honor of amusing you, bore your caprices and insolence with the meekness without which he had lost his enviable privilege, if you could despoil the garden of some nameless dependent neighbor of the carefully reared flowers, and torment his little dog or cat, without, his daring to punish you or to appeal to your infatuated parents,—if aged men addressed you in a submissive tone, and with the appellation of Sir,' and their aged wives uttered their wonder at your condescension, and pushed their grandchildren away from around the fire for your sake, if you happened, though with the strut of pert

ness, and your hat on your head, to enter one of their cottages, perhaps to express your contempt of the homely dwelling, furniture, and fare, -if, in maturer life, you associated with vile persons, who would forego the contest of equality to be your allies in trampling on inferiors,—and if, both then and since, you have been suffered to deem your wealth the compendium or equivalent of every ability and every good quality,-it would indeed be immensely strange, if you had not become in due time the miscreant who may thank the power of the laws in civilized society that he is not assaulted with clubs and stones, to whom one could cordially wish the opportunity and the consequences of attempting his tyranny among some such people as those submissive sons of Nature in the forests of North America, and whose dependants and domestic relatives may be almost forgiven when they shall one day rejoice at his funeral."

What do you think of that, my reader, as a specimen of embittered eloquence and nervous pith? It is something to read massive and energetic sense, in days wherein mystical twaddle, and subtlety which hopelessly defies all logic, are sometimes thought extremely fine, if they are set out in a style which is refined into mere effeminacy.

I cherish a very strong conviction, (as has been said,) that, at least in the case of educated people, happiness is a grand discipline for bringing out what is amiable and excellent. You understand, of course, what I mean by happiness. We all know, of course, that light-heartedness is not very familiar to grown-up people, who are doing the work of life, who feel its many cares, and who do not forget the many risks which hang over it. I am not thinking of the kind of thing which is suggested to the minds of children, when they read, at the end of a tale, concerning its heroine and hero, that "they lived happily ever after." No, we don't look for that. By happiness I mean freedom from terrible anxiety and from

pervading depression of spirits, the consciousness that we are filling our place in life with decent success and approbation, religious principle and character, fair physical health throughout the family, and moderate good temper and good sense. And I hold, with Sydney Smith, and with that keen practical philosopher, Becky Sharpe, that happiness and success tend very greatly to make people passably good. Well, I see an answer to the statement, as I do to most statements; but, at least, the beam is never subjected to the strain which would break it. I have seen the gradual working of what I call happiness and success in ameliorating character. I have known a man who, by necessity, by the pressure of poverty, was driven to write for the magazines, a kind of work for which he had no special talent or liking, and which he had never intended to attempt. There was no more miserable, nervous, anxious, disappointed being on earth than he was, when he began his writing for the press. And sure enough, his articles were bitter and ill-set to a high degree. They were thoroughly ill-natured and bad. were not devoid of a certain cleverness; but they were the sour products of a soured nature. But that man gradually got into comfortable circumstances: and with equal step with his lot the tone of his writings mended, till, as a writer, he became conspicuous for the healthful, cheerful, and kindly nature of all he produced. I remember seeing a portrait of an eminent author, taken a good many years ago, at a time when he was struggling into notice, and when he was being very severely handled by the critics. That portrait was really truculent of aspect. It was sour, and even ferocious-looking. Years afterwards I saw that author, at a time when he had attained vast success, and was universally recognized as a great man. How improved that face! All the savage lines were gone; the bitter look was gone; the great man looked quite genial and amiable. And I came to know that he really was all he looked. Bitter judgments of men, imputations of evil

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motives, disbelief in anything noble or generous, a disposition to repeat tales to the prejudice of others, envy, hatred, malice, and all uncharitableness, — all these things may possibly come out of a bad heart; but they certainly come out of a miserable one. The happier any human being is, the better and more kindly he thinks of all. It is the man who is always worried, whose means are uncertain, whose home is uncomfortable, whose nerves are rasped by some kind friend who daily repeats and enlarges upon everything disagreeable for him to hear,it is he who thinks hardly of the character and prospects of humankind, and who believes in the essential and unimprovable badness of the race.

This is not a treatise on the formation of character: it pretends to nothing like completeness. If this essay were to extend to a volume of about three hundred and eighty pages, I might be able to set out and discuss, in something like a full and orderly fashion, the influences under which human beings grow up, and the way in which to make the best of the best of these influences, and to evade or neutralize the worst. And if, after great thought and labor, I had produced such a volume, I am well aware that nobody would read it. So I prefer to briefly glance at a few aspects of a great subject just as they present themselves, leaving the complete discussion of it to solid individuals with more leisure at their command.

Physically, no man is made the most of. Look at an acrobat or a boxer: there is what your limbs might have been made for strength and agility: that is the potential which is in human nature in these respects. I never witnessed a prize-fight, and assuredly I never will witness one: but I am told, that, when the champions appear in the ring, stripped for the combat, (however bestial and blackguardlooking their countenances may be,) the clearness and beauty of their skin testify that by skilful physical discipline a great

deal more may be made of that human hide than is usually made of it. Then, if you wish to see what may be made of the human muscles as regards rapid dexterity, look at the Wizard of the North or at an Indian juggler. I am very far, indeed, from saying or thinking that this peculiar preeminence is worth the pains it must cost to acquire it. Not that I have a word to say against the man who maintains his children by bringing some one faculty of the body to absolute perfection: I am ready even to admit that it is a very right and fit thing that one man in five or six millions should devote his life to showing the very utmost that can be made of the human fingers, or the human muscular system as a whole. It is fit that a rare man here and there should cultivate some accomplishment to a perfection that looks magical, just as it is fit that a man here and there should live in a house that cost a million of pounds to build, and round which a wide tract of country shows what may be made of trees and fields where unlimited wealth and exquisite taste have done their best to improve Nature to the fairest forms of which it is capable. But even if it were possible, it would not be desirable that all human beings should live in dwellings like Hamilton Palace or Arundel Castle; and it would serve no good end at all, certainly no end worth the cost, to have all educated men muscular as Tom Sayers, or swift of hand as Robert Houdin. Practical efficiency is what is wanted for the business of this world, not absolute perfection life is too short to allow any but exceptional individuals, few and far between, to acquire the power of playing at rackets as well as rackets can possibly be played. We are obliged to have a great number of irons in the fire it is needful that we should do decently well a great number of things; and we must not devote ourselves to one thing, to the exclusion of all the rest. And accordingly, though we may desire to be reasonably muscular and reasonably active, it will not disturb us to think that in both these respects we are people of whom